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Galina Krasskova

Pagan Voices is a spotlight on recent quotations from figures within the Pagan community. These voices may appear in the burgeoning Pagan media or a mainstream outlet, but all showcase our wisdom, thought processes, and evolution in the public eye. Is there a Pagan voice or artist you’d like to see highlighted? Contact us with a link to the story, post, audio, or image.

“Rocks in Tree” 2016 by photographer Greg Harder, all rights reserved

“Ideally speaking, I would like to be one of those people who does worship every day, morning and night. In my mind, in my heart, I view myself as being a ‘mystic.’ ‘Of course I can do this indefinitely!’

However, the reality is that after months of doing that, I crash. I become emotionally burnt out. I get physically ill and then use my sickness as an excuse to take time away from my devotional practice or, often, any sort of religious practice.

This makes me feel awful. I feel like a failed devotee.

What this is telling me is that perhaps I should limit my devotional work to specific time periods. Six or 8-9 weeks, maybe, of daily practice. At the end of that time period, I can decide (or ask a diviner, procuring their services) whether to keep going or not for another set period of time.” — R.M. McGrath, on devotional work.

I like Jerome (something that causes several of my academic friends to raise surprised eyebrows): he’s curmudgeonly; I’m curmudgeonly. He writes in beautiful (for a Christian) Latin, I like Latin and wish I could write like that. He seems to value the spiritual wellbeing of the lay people with whom he corresponded and didn’t condescend to them or truncate his letters, instead he included a substantial and nuanced theology in his responses, even when writing to someone as insignificant in the Roman world as an unmarried teenaged girl. I was very impressed by that, even though I might not agree with the positions he was espousing. –Galina Krasskova, from What Early Christianity Can Teach Us About How To Be Good Polytheists

I’ve seen Christians who understand this experience far better than pagans. One is the author of the blog Beauty Without Bones, her harrowing account of recovering from anorexia and the constant vigilance to stop possible backsliding while at the same time educating others. There’s obviously no doubt in her that the Christian God is truly at the core of everything she does. . . . That somehow someone could narcissistically lose themselves and escape from the problems of the world via devotional polytheism makes no sense especially considering our gods are in this world. How can putting the Gods of the world in the center of your life not force you into real action changing the world? –Heather Awen on serving humanity and the gods.

Dear gods, don’t be complacent. White supremacy is still here. It never left – not during the last eight years, not during the last hundreds of years. Don’t allow your edge to be smoothed away by articles that want you to go back to being silent, ineffective, and a cog in the system.

Please, please – stop reading and sharing those articles. Don’t let relief overtake your new vigor to fight the system. Stoke that flame of resistance! It is tiny, extinguishable by a thimbleful of water — do not allow it! Stoke those flames of change!

It is the time to RISE, not sit. To keep our eyes open, to shout until we can no more, to stand with the disenfranchised and the marginalized. It is time to put our mouths, money, and bodies between the way it has always been and the world we want it to be! RESIST! –Boneweaver, writing on a sense of comfort emerging after the U.S. election.

I’m not – yet – comfortable aligning myself with a specific religious tradition. I was brought up EXTREMELY inside the box, but it has been over a decade since I stepped outside of that particular box. In that time, I’ve been almost exclusively drawn to earth-based spiritual practices. Yes, I feel there’s a difference between being spiritual and being religious, which is yet another reason I have continued to tick the “no preference: box. . . . While I’m not religious, I do believe in a spirit world, in energy, in the earth. . . does that actually make me Pagan? I’ve hesitated to use the term because I don’t feel I have the level of belief necessary to fit into that sphere. –The Wanderer, No Religious Preference.

Where are the gods? Well, it’s not like they’re all-powerful, and even if they were, it’s not necessarily their responsibility to get us out of the dilemmas we make for ourselves. I may have prayed and lit candles for the Goddess, and poured a libation for Loki, but I also voted, and encouraged other people to vote thoughtfully. I probably could have done more, but that’s a lesson learned. . . . If there are gods, they don’t always act. And they don’t always have the power to do so. Sometimes they are silent. And sometimes they speak out of the darkness. –Angharad the Pagan, from Polytheism after Monotheism.

The best creative thinking isn’t worked for, it’s allowed. When we let our dreaming, imagining minds play freely, the awen is most likely to flow. Try to force and direct it and you are more likely to get something that feels pushed and contrived. Mediation can make a space for unconscious thinking to rise gently to the surface. By letting the mind settle, space can be made for gloriously mad connections to be made, essential what-if questions to be asked and so forth. So we may start with some standard techniques for stilling and settling, but once ‘in the zone’ the last thing we want to do is notice and let go of our thoughts. Instead, we need to notice and explore what arrives. A deliberate wool gathering, daydreaming time, where we go with what happens. –Nimue Brown, from Bardic Meditation.

If you thought I was nasty before
You haven’t seen anything yet
Before you called me nasty for standing in the sun
For demanding my share of power
Light
Attention

But now I’m standing in the shadows too
I’m right behind you
Everywhere you go
At the edge of your vision
At the edge of the world
Reminding you that there is more to be seen

Now I am standing in the darkness
And every time the lights go off
A chill runs up your spine
The darkness is vast and powerful
And the sliver of the moon
Only tells you that all things must wane

Of course, I have been here this whole time
But now your gut knows it
The vision haunts you
Until nightmares become a dream
A shimmer of possibilities
Unfolding
We are unfolding
Ceaseless
Unstoppable

The 11th hour of the 11th day of the 11th month. It is a time set aside in the United States to honor those who serve in the five branches of the Armed Forces. On that date in 1918, an armistice, or temporary cessation of hostilities, was declared between the Allied nations and Germany during the First World War. After that, the day became known as Armistice Day and was unofficially observed. Then in 1938, it was declared a federal holiday specifically set aside to honor WWI veterans. Shortly after the Korean War, the name was changed to Veterans Day and included all American veterans of all wars.

Warrior Blessing ritual at Hallowed Homecoming. Participants wrote down the names those who have served & are serving in the US Military. [Photo Courtesy Circle Sanctuary]

Circle Sanctuary has hosted a full schedule of events honoring Pagan veterans. Tuesday evening, Circle Sanctuary hosted two special live podcasts. One focused on Circle’s Military Ministries work, while the second podcast featured a ceremony awarding Pagan Military Service Ribbons.

Today, the group is hosting a visiting day for guests to pay their respects at Circle Cemetery located in Veterans Ridge. This is followed by a 3 pm Veterans Day ceremony during which group will award Pagans who have served, or are currently serving in the military, a Pagan Military Service Ribbon.

A Pagan Warrior Blessing Ritual was also hosted on Sunday at Hallowed Homecoming at Prince William Forest in northern Virginia as part of their Veterans Day activities. Several Circle Sanctuary ministers took part, including Revs. David & Jeanet Ewing of Virginia, Rev. Tristan of Maryland, and Rev. Selena Fox. During the blessing, Circle Sanctuary Minister in Training Tiffany Andes was singled out for her role in working for equal rights for Pagans serving in the US Military.

The Wild Hunt asked several Pagan, Heathen, and Polythiest veterans and family members of veterans to share what Veterans Day means to them.

Josh Heath is the co-director of The Open Halls Project, an Army Veteran, and a graduate student at American University in its International Peace and Conflict Resolution program.

There is a sense of separation from civilian society that happens when you join the military. Veteran’s Day is one day for us to specifically acknowledge the commitment and oaths our military service members swore. It should also be a day for our service members to be welcomed back fully into their communities, for their worth to be acknowledged, and to begin to peel back that sense of separation. It is a day to acknowledge that oath has been completed by the veteran and to acknowledge their service and empower them to make an impact in the civilian world.

Rev. Dave Sassman is is an openly Pagan Air Force Veteran, member of Circle Sanctuary’s Military Ministry, and board member of Indy Vet House, Inc.

As a minority faith it is important to honor those who choose to serve in the uniformed services. Many of those who have served have become or will become community leaders who bring a wealth of experience that will guide the Earth Based Faith Community into the future.

Chuck Hudson is a Heathen, former host of Raven Radio, and a Former Combat Medic in the U.S. Army.

We are the ones that signed a blank check for the total sum of our lives and handed the check to this country. We were the ones that were lucky enough to get the check back and were able to tear it up. Some of us bear the wounds of combat, some the struggles of keeping a unit going. Being a vet isn’t about how many drops you made. Nor how many pallets you loaded. Or privates you trained, trays served or papers filed. It’s about setting aside your life and putting the country’s life ahead of yours. Being Heathen makes the task even more satisfying. Some call us a “warrior religion” No not really. We have the gods and goddesses that teach us HOW to use violence and where and when. So we are for the most part not opposed to using violence to protect our family friends and country. Maybe that is one of the reasons so many of us serve.

Veterans Day is a day of mixed emotions for me. I am glad I made it home nor more screwed up than I am. And I am also melancholy thinking about those that didn’t come home. And furious that 22 of my brothers and sister end their lives by their own hands each day.

But Veterans Day is for us that made it back to the world. And still stand ready to rally to our nation’s side. To raise the horn to with our brothers and sisters. To have the privilege to call our brothers and sisters of the different armed forces by their nicknames. Flyboy, Dog Face, Jarhead. Puddle Pirate and Squid. We earned the right to call each other those names and their right to stomp a mudhole in someone’s chest who didn’t earn that right.

Every year, I give the entire month of November over to honoring our Veterans. For me, this day is about remembrance and not just of those men and women who fought in our wars.

Veterans day is about remembering all the wars that have defined and devastated us as a people. Keeping this day is a way of saying to the veterans (and all warriors living and dead): You are remembered. Your sacrifices mean something. You are part of something so much bigger than yourselves. I wish that as a nation, as a species, we could look to you and question the devastation of war before we throw ourselves gaily forward into another one. I wish that we could see the price that our Veterans pay and allow that to inform our decisions of how much life we’re willing to expend for our nation’s dubious glory. In the meantime to every man and woman serving: respect.

Julia Ergane is a Hellenic Reconstructionist and served in the United States Air Force.

As a veteran and the daughter and niece of veterans it is an important day to me. I feel pride in completing a duty I feel that I owe to my country. Even though the mid-1970s was fairly peaceful, I was still stationed in South Korea when we very nearly did lose our cessation of hostilities. During this time, I did feel the strength of Athena and Ares come to my aid. Both of my uncles received the Purple Heart during WWII, one at the Anzio Beach head in Italy. This was an invasion like the invasion at D-Day in France. When I was twenty I visited the site. My Father attended the USCGA during WWII and was active duty during the Korean War as well as the Cuban Missile Crisis in 1962. I have special relationships with Poseidon, the Nereids, Ares, and Athena all in regard to military matters.

* * *

Author’s Note: As a military veteran myself, who proudly served in the United States Air Force, I’d like to thank all my fellow veterans for their service.

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Over the past few weeks, the international media has followed Pope Francis as he journeys to the United States and other places. At times, it seemed as if his activities were all there was to talk about. Mariane, a member of France’s Ásatrú community, voiced her frustrations when she said “My man likes watching the news on television. Today he went into our room to do so… [Then] I saw him coming out of the room. He said ‘Pfff, it’s about the Pope again. Sometimes using the remote control just isn’t enough.’ ” She added, “I wish the Pope a long life. A very long life. TV news broadcasts about a lot of people watching a chimney and waiting for it to emit smoke of the right colour is just sooooo booooring…”

Pope in Philadelphia [Photo Credit: E. Dupree]

Mariane’s opinion is just one of the many that have been circulating through our collective communities during this time. In reaction to his public letter on climate change, the Pope was recently called “pagan” by conservatives. On Sept 18, the Philadelphia Daily News reported that, at a news conference, Gene Koprowski, marketing director of the Heartland Institute said, “What is environmentalism but nature worship?” Koprowski specifically used the term “pagan” in another statement.

Interestingly, there are some Pagans who have also called him “pagan-like,” not for his religious views, but for his positions on climate change, capitalism and world poverty. Since the release of the Papal Encyclical, a number of articles have been punished applauding the Pope for his seemingly progressive rhetoric. Jason Mankey writes “I love Pope Francis.” John Halstead, the director behind the Pagan Statement on the Environment, explained in a Huffington Post, article “what Pagans and the Pope have in common.” John Beckett writes, “The Pope Gets it.” And, the most recent edition of The Witches Almanac includes his horoscope.

At the same time, the Church has also been accused of simply running a high-takes publicity campaign to bring its flock to the fold, or convert others. Halstead recently published another Huffington Post article titled, “Why the Pope Is Not Pagan.” And, as is reported by a number of Catholic news sources, the Pope has used the term “pagan” himself to describe non-believers and those Christians who don’t really practice. He called these people “enemies of the cross.” And, what is all this about Kim Davis?

These debates and discussions on Papal authenticity and authority, the Church’s true goal, and its global socio-political role abound. In the wake of this media frenzy, The Wild Hunt decided to reach out to Pagans, Heathens and Polytheists living around the world to collect a viewpoints on this intriguing and headline-generating Catholic leader. How much do you pay attention to his whereabouts and his rhetoric? Should we pay attention at all? Are his actions legitimately progressive or just part of some modern Church publicity stunt?

Not everybody answered our call or wanted to weigh-in. But the responses that we did receive are as varied as the lands and cultures our interviewees came from. Here is what they said … (When appropriate responses are provided in both English and the original language of origin.)

“The Pope is rarely mentioned in the discussions of Finnish pagans, because our country is Evangelical Lutheran, and we focus on being heard alongside the state church in issues like religious education. Because of this, we don’t usually hear what the Pope does – it is not considered important enough to be covered by our news channels. When we do hear something, people are sometimes surprised and comment ‘Is there still someone who thinks like that?’ This is true especially on issues concerning sex and sexuality, because these matters are discussed very openly in Finland. For example, last year we passed a law allowing same-sex marriages.

“Since the Pope has a lot of power elsewhere in the world, we should pay more attention to what he says and does. However, this remains the task of the active few who follow news on him via the internet, and even then it seems that few people are really interested in hearing about him.”

Russia: Gwiddon Harvester, Moscow resident and the national coordinator for PFI-Russia

“I am convinced that Pagans definitely should pay attention to what the Pope says. Regardless of what he may actually think himself, he is a mouthpiece for an organization that represents over 1 billion people in the world. Although we may not agree on religious doctrine, if the Pope touches on issues that are important to us, like the environment, we should listen to what he has to say and if we agree, support him on those particular issues. While at the same time retaining the right to criticize those statements and policies, which we, as Pagans, do not support.”

France: Babette Petiot, a Polytheist living in the Auvergne countryside

“As a Pagan I don’t pay much attention to the Catholic Pope. It’s not my religion, and I really don’t share his teachings about women’s reproductive rights, about marriage for everyone and equal rights to adopt children, about LGTB+ people…And those are just a few topics. But I believe keeping an eye on what leaders of other religious movements are saying is a wise thing to do because sometimes we can agree.”

Of course, we can support Pope Francis in his demands to fight against poverty, against capitalism or for the protection of nature. We must not forget that he is an ideal for millions of people in this world. If we can share his goals – why not support him? On the other hand whe don’t need his opinion in especially Pagan questions. I don’t need the confirmation of the Catholic Church to live my religion. It’s enough for me to live peacefully and without tension within my Christian neighbour. Therefore I don’t need the Pope.

“I personally believe, given the very long and painful history of criminal acts committed by the Catholic Church and its repeated denials of guilt and refusal to honestly atone for many of these sins, that this Church has no moral standing to pontificate on any subject at all, to anyone … This Pope would impress me more if he were actually changing Church doctrine and position, rather than just offering us his own liberal personal opinions on subjects his Church has and does disagree with in action.”

“Modern Pagans express the whole spectrum of social and political opinions and therefore any interest in the latest Pope or that of any of his predecessors will be a highly personal matter … With the current state of our ecological crisis and a need for humans to radically shift our perspectives and relationships with the natural world … it seems to me that it is important to pay attention to the attitudes being presented by mainstream religious traditions such as Catholicism to watch for shifts in opinion that may cause widespread changes on a range of levels.

“Earlier this year members from the [PAN] including myself responded to the Pope’s release of the encyclical on the environment by participating in an international collaboration, producing a Pagan statement on the environment. We felt as a community there is need to present a response from the point of view of Earth based religious traditions to compliment mainstream monotheism … It was an opportunity for our community to stand together, to find common ground and open the way for interfaith dialogue that is an essential component of the response to the ecological crisis.”

Israel: Illy Ra, a Kemetic Pagan living in Beer Sheva and coordinator of PAEAN

“While I appreciate the Pope’s call for action on climate change, I can’t help but to wonder if beside the speeches the Vatican takes any actions within it? For example, changing the process Papal conclave that involves massive air pollution, as black smoke continues to come out from a chimney in the Sistine Chapel until the cardinals reach a decision about the new selected pope that is then signaled with white smoke. Therefore, besides being dazzled by the speeches, it’s merely a tale of hypocrisy regarding to the risk of the climate change.”

“So far, he has been the nicest of all the Popes I’ve seen, many of his comments promote tolerance and maybe as Pagans we can agree with him on several points that don’t reflect the traditional and dogmatic Catholicism. I must also admit that I don’t agree with him on everything, since many of the ideas of Christianity are things that we as Pagans and Heathens oppose. But so far, I could say he is someone I could shake hands with, respectfully.”

“There are more than a billion Catholics in the world, so there is no denying that the Pope’s opinion matters. Here in Canada 46% of our population are baptized Catholics, so perhaps it makes more of a difference here than in other places. Pope Francis is proving to be a champion of liberal values that I consider to be integral to *my* Paganism, which is likely to encourage a climate of open-mindedness; and that can never be a disadvantage to us, since we are essentially a counter-cultural movement. And since the anti-Capitalist movement is significant among some Pagans and Polytheists right now, and the Pope appears to be somewhat of an anti-Capitalist, we may find that, ironically, some of our political views align.”

Dr. Karl E. H. Seigfried, The Norse Mythology Blog
“Catholic clergy and organizations continue to deeply involve themselves in American politics, while members of minority faiths such as Heathenry are denied any access to the same corridors of power that have been so willingly thrown open to Pope Francis. It’s odd that the leader of one denomination of one religion spends so much time giving lectures on right behavior to the billions of us from other traditions, instead of focusing on issues within his own faith community. At the end of the confrontational and conservative papacy of Benedict, the Vatican brought in Greg Burke of Fox News for a concerted public relations campaign to portray the Church as a progressive and welcoming organization. The projected image and the lived reality are out of sync. The relentless barrage of quotable quotes by Francis have effectively distracted attention from sexual abuse of children by priests and cover-ups by leadership as well as from the Church’s stance against ordination of women, its opposition to marriage equality and its fight against reproductive rights. While I appreciate the pope’s statements on environmental concerns and societal treatment of the poor, a few inspirational speeches do not outweigh the ongoing deeds of those who control the organization he represents.”

Galina Krasskova, blogger and author
“I like Pope Francis. I think he’s a breath of fresh air for the Catholic Church, at least when viewed in light of his predecessors. That doesn’t mean that I agree with him on everything. I think he could use definite improvement on issues of women and LGBT rights within the church (in this way he’s a traditionalist or perhaps caught in the trap of traditional church structures and orthodoxy) but I admire his commitment to engaging with the poor. He’s walking his talk there and I think that is inspiring. Moreover, Paganisms and Polytheisms are still religions of converts and many of those converts come from Catholicism. Seeing a seemingly ethical person holding this position, one who shares concern about the environment, about social justice, may be one more step in healing old and sometimes grievous wounds. More importantly, our religions don’t exist in a vacuum. I think it’s very important, especially now with the state the world is in, to be religiously literate, and to keep abreast of changes and happenings in the religious world, even if it’s not our religion. That being said, I do wish he had not canonized Junipero Serra. It betrayed a serious disregard for indigenous peoples and the history of their oppression by the catholic church.”

Erick DuPree, blogger, author and Philadelphia Resident
Personally the Pope doesn’t impress me, but did I expected something? The Papal Visit was a ‘nonevent” for the residents of Philadelphia. The city sadly drove out most residents, and except for the Papal area, it was a ghost town, which personally as an introvert, I loved. Unfortunately, what we had was the feeling of a police state with check points, armed police and military, as well as a giant internment camp style fence, instead of “love, service, justice and peace.” The modified public transit, school closures, and shutdown highways, impacted working families who suffering most. It seemed that the Papal message about charity fell on deaf ears as the homeless were left without shelter access due to security systems, and the cities need to “clean up the image.” Apparently, the commerce also suffered, as the tourists did not reportedly spend any money in restaurants or shops. What could have been at least touristy, if not somewhat amazing (because after all, Pagan or not how often will you get to see a Pope in your lifetime?) I found it all rather ‘meh.’ ”

Philadelphia during Pope visit [Photo Credit: E. DuPree]

Dana Eilers, lawyer and author of Pagans and the Law
“First, should Pagans be concerned with the Pope religiously and/or spiritually? No. The Catholic Church and its doctrine are no friends of ours and never have been. Recent niceties are just that: nice …

“Second, should Pagans be concerned with the Pope politically? This depends on one’s politics and whether one believes that the Pope can move the political needle anywhere. This might be possible in countries that are predominantly Catholic and which lean toward keeping their civil law in line with Church canon, but that is certainly not the United States…

“Third, should Pagans be concerned with this Pope from a historical viewpoint? Well, he did come and address the United States Congress. This was a first and therefore, it was pretty big news … Shortly thereafter, Speaker Boehner announced his plans to surrender the Speakership and retire from Congress completely. Coincidence? So, this Pope does seem to be having an concrete impact on modern history. Therefore, yes, we should pay attention, if only for this.

“Fourth and finally, should Pagans be concerned with this Pope from a cultural viewpoint? He commands more media attention than Hurricane Katrina and although I have no need to know whom he kisses while en route to mass, this is apparently a matter of great concern to our media. He is everywhere on television, in print, and on the internet. It would be wise to follow news of the Pope, if only marginally, because he is saying some things that sound really wonderful, even if he is not changing Church doctrine.”

Eilers comment above is only a very short summary of her words. Read it in full here. Eilers goes on to note the discrepancies between the Pope’s words, actions and Church doctrine. “He is thanking nuns, but women still are not admitted into the Priesthood and are not in line to become part of the Church power structure … This Pope does not feel that he, personally, can judge homosexuals, but homosexual marriage is still not sanctified by the Church …”

These inconsistencies are problematic for many of the people we interviewed, along with the notion that the Pope is now newly supporting concepts that have been long known or taught outside the Church for decades and even centuries. Eilers said, “According to this Pope, dogs might actually have souls and thus, enjoy the after life with us poor, miserable humans. This seems to be big news to the Pope, but we Pagans have pretty much known this since Man domesticated the wolf. And we will not even discuss cats.”

Pope Francis will undoubtedly continue to generate interest, and headlines, in many communities throughout the world. His position as the representative of a huge portion of the world’s population cannot be understated. However, as directly expressed by Leff, the key sticking point for our collective interviewees is mainly centered on action or lack thereof.

Within Pope Francis’ speeches, we may find, as non-Catholics, some of his ideas agreeable. However will these words be followed-up by action? Will the Church, as a whole, support its reportedly progressive leader and enact real world change or institutional change? Will Pope Francis use his global voice and position of power to support progress, environmental or otherwise, for the betterment of all humanity regardless of belief; rather than exclusively for those that serve and follow that one single institution and one single man?

[Editor’s Note: all opinions expressed in the article above are personal and do not necessarily reflect the viewpoints of associated organizations]

Pagan author Sarah Avery is a finalist for the 2015 Mythopoeic Fantasy Award in the category of adult fiction. Administered by the Mythopoeic Society, this award is given to “the fantasy novel, multi-volume novel, or single-author story collection for adults published during the previous year that best exemplifies ‘the spirit of the Inklings.‘ ” In other words, it honors the spirit of wild imagination as found in the works of such classic fantasy authors as J.R.R. Tolkien and C.S. Lewis. Other categories include “Children’s Literature,” “Inkling Studies” and “Myth and Fantasy Studies.”

Avery was nominated for her Pagan-inspired book Tales from Rugosa Coven, which she says is a collection of novellas and is published by Dark Quest Books. She added that the award is a “pretty big deal,” pointing out that one of the finalists regularly makes TheNew York Times Best Seller list and “is one of the most important writers of literary fantasy of the decade.” On her blog, Avery wrote, “My brain is trying so hard to process this list … Somehow I got preferred for something over an unknown number of authors that probably included at least a few major names who were publishing with major presses.”

The winner will be announced at Mythcon46, which will be held at the Hotel Elegante in Colorado Springs, Colorado from July 31 – August 3. The event’s theme is Arthurian Mythos with guests appearances by Jo Walton and John D. Rateliff.

* * *

Last week, a second call has been issued to protest the destruction of antiquities and ancient sacred spaces. Back in April, we noted that Pagan Jack Prewett had called for a Global Day of Mourning as terrorists continued their destruction of ancient cities, including Nimrud and Hatra.

Now, Polytheist Galina Krasskova has issued a call for a “Polytheistic Day of Protest and Remembrance.” Krasskova writes, “This is not a Syrian issue. This is not a Muslim issue. This is a world issue. It is a human issue. Daesh is purposely targeting memory. They’re targeting their history, and their own *physical* connection with their polytheistic ancestors. It is done to demoralize, terrorize, and desecrate.”

On her website, Krasskova encourages everyone to participate in a global silent protest on July 31. She includes a meditation, which she suggests doing 9x that day and then sharing the results with others. She says, “This is a way of holding space for polytheism, ancient and modern, it is a way of drawing a line in the sand and declaring to the world that we stand in solidarity with those whose voices once rang out in praise to a plenitude of Gods and Goddesses. It is a statement that for every stone of every temple destroyed, we will restore that cultus a thousand fold. It is an act of evocation, execration, and magic. We’re still here.”

* * *

In response to the recent controversy on Etsy and past conflicts on eBay, a small group of Pagans has announced the development of an online marketplace for “magical supplies.” The Pagan Market, as it is called, will be an online community of shops dedicated to magical supplies, including those banned from other venues.

Blake Greenman Carpenter is spearheading the project and writes, “We all need a break from the outside world sometimes and this site can give us that small clearing in the forest away from the pressures of those who don’t think like we do.” He notes that the site is a big project, and he encourages people to share ideas with him. Carpenter added, “We may start a fundraiser if we feel the funds to build the community site may end up out of our personal budget range, if so there will be extra benefits to helping the cause.“

Carpenter also notes that they are currently looking for sponsors and inviting people to volunteer as beta testers. To date, there are already more than 40 responses, most of which are offers to assist, sponsor and beta test. Some of the commenters even specifically mention the closing down of their Etsy shops. Carpenter said that the group hopes to have the Pagan Market up and running around September 21.

* * *

Many Pagans, Heathens and Polytheists are starting to prepare for an October trip to Salt Lake City to attend the 2015 Parliament of the World’s Religions. Solar Cross Temple, an intrafaith group based in California, has just announced that they have had two programs accepted by the Council. These programs include: “Calling the Ancestors Home: A Ritual of Truth and Healing” and “Healing the Wounds of Violence with Restorative Justice.”

Attending the 2015 Parliament and preparing the programs will be Board members “Crystal Blanton, T. Thorn Coyle. Jonathan Korman, and Elena Rose, along with temple member Annika Mongan.” The Temple Board noted that its “members attended the previous Parliament in Melbourne, 2009 and found it to be a tremendous experience.”

In the coming months, more people will be announcing the the Council’s acceptance of their presentations and programs. We will continue to share that exciting news as it comes in. As for Solar Cross, its members are looking forward to attending and, in order to defer the high costs of travel, have started a GoFundMe campaign called, “Send Solar Cross to the Parliament.”

In Other News

Did you notice something different at Polytheist.com? The site was relaunched last week with a brand new design. Director Anomalous Thracian said, “It has been rebuilt…with a new engine under the hood and a more stable hosting environment.” In addition, Thracian announced a “quarterly call for submissions” that will happen each solstice and equinox. The call is for “articles or essays on subjects, topics, perspectives or challenges related to living and practicing Polytheist religions and spiritual traditions today.” Additionally, Polytheist.com is launching a new multi-author column “showcasing entirely anonymous authors, sharing personal and informal accounts of liminal, ritual, magical and ecstatic experiences within their pursuits as Polytheists.”

Across the internet at HumanisticPaganism.com, there is another call for submissions. In a blog announcement, HumanisticPaganism editors write, “July 12 is Malala Day,which honors Malala Yousafzai, the young Pakistani activist who survived an assassination attempt and received the Nobel Peace Prize in 2014.” They also note that July hosts several “important anniversaries in the Transcendentalist movement.” In honor of Malala and Transcendentalism, HumanisticPaganism.com is looking for essays discussing the themes of “individualism, religious tradition and gender issues.“

Several members of Idaho’s Pagan community were featured in a local news article called, “Potions and Paganism in Boise.“ The article profiles the metaphysical store, Bella’s Grove and the Tri-Council Academy or the Treasure Valley Pagan community. The reporter writes, “Woventear [owner of Bella’s Grove]…strives to create a space where budding witches and pagans can learn without judgment.” The news article provides a brief look into one of the many thriving, very local Pagan communities nestled in towns throughout the U.S.

Filmmaker and artist Antero Alli has announced a “rare screening” of his dark comedy To Dream of Falling Upwards (2011). He writes, “Set in the parallel worlds of an urban magickal order and the rural magic of Castaneda-style desert brujas, a sex magickian accidentally summons a demon who wants to be his best friend.” The screening will take place July 2 at 8 p.m. in Finnish Kaleva Hall in Berkeley, California.

A Change.org petition was started to “Legalise Pagan Handfastings in England and Wales.” On Saturday, Melissa Page started the petition asking for 5,000 signatures. In just two days, she has received nearly 3,000 signatures and has already sent one request letter directly to the Prime Minister of the United Kingdom and Leader of the Conservative Party David Cameron MP. Page writes that she is “waiting on a reply,” but more voices are still needed. She encourages people to keep signing.

And, one last note, the Celtic Rock Band Dragon’s Head has recently released its very first album called “Songs of the New Old Ways.” Their sound is described as “heavy, melodic, and inspiring …taking their cues from alternative, progressive rock, punk, jazz and Celtic balladry.” You can get a taste of their music and read the inspiration behind making the album at ReverbNation.

Often when picking up a book that calls itself an introduction, I expect to find pages that skim the surface and give a smattering of very basic information. In her book, Devotional Polytheism: An Introduction, Galina Krasskova does something different. She provides a deep focus and reflection on the foundations of devotional practice or, at least, of her practice. As she writes, “…part of developing a devotional practice is figuring out what works best for you and then putting it into productive practice.”

Krasskova is a Heathen (Norse polytheist) and priest of Odin and Loki. Over the past 20 years, she has received multiple ordinations and degrees in religious studies. She is well-known in Heathen circles not only for her years of experience, but also for her contributions as a blogger, author, editor, and teacher. Krasskova brings her years of teaching and devotion to her newest book in order to introduce seekers to the art and practice of devotional polytheism.

Rather than spending multiple chapters defining various forms of polytheism or dwelling on lengthy theological dissertations, Krasskova states very early on that everyone’s experience with the Gods is different and, as with any other aspect of life, experiences can alter our approach. As such, she repeatedly encourages the reader to find a way that works for them and says, “The only things that I have found to be universal are the need for respect and the benefit of consistency.”

Being someone who believes that there are many paths up the same mountain, I agreed with her position wholeheartedly. However, I also found myself confused, at times, when she referred to some practices and beliefs as being watered down “feel good pablum.” While a part of me understands what she is saying, I found some of these comments off-putting.

Despite that nuance, Krasskova’s book holds a wealth of wisdom and inspiration for anyone interested in developing a devotional practice. In this society where goldfish have better attention spans than mere humans, Krasskova provides concrete ideas and methods for creating a devotional practice to “maintain right relationship with the Holy powers” through “cultivation, time, and energy.” In what could be a hard sell for many people is her statement that the Gods are her greatest priority and that “nothing should be allowed to stand in the way of our devotion.” If a seeker does stick with her past that personal roadblock, Krasskova then tells us that devotional work is hard and can be terrifying.

Terrifying. Sounds awesome. Where do I sign up?

After this skilled management of reader expectations, Krasskova shares more about the primary (as I see it) benefit of devotional work: a personal connection with Deity. As a newcomer to Pagan or Heathen practice, it can be easy to become wrapped up in gathering information about Sabbats, ritual-writing, tool-consecrating, and so on, that actually developing a relationship with the Gods is overlooked. As a mentor to seekers and neophytes in the past, I have noticed this happen in the rush to prepare for exams. Students work hard to memorize the names of Goddesses and Gods, their myths and associated elements; but if you ask them about their experiences with those same deity, there is little to report.

The information presented in this book offers opportunity to fill in these gaps, in order to prepare the new student for a different level of spiritual connection. The ideas of devotions for the week and for the year are concepts that can be used to strengthen any practice of any tradition. If you can follow her suggestions to “make the choice every single day to put the human ephemera aside,” this could guide you in a transformative spiritual practice.

The book is composed of two distinct sections. The first is a discussion on the basics, including grounding and centering, altar and shrine work and rituals. The second part consists of rites, prayers and offerings that can be used in devotional work.

What is consistent throughout the book, and something that I found myself to be quite ambivalent about, is the author’s voice. Krasskova has a writing style that is informal, casual, and very colorful. For the most part, I enjoyed this aspect of the book. I felt connected to her, comfortable, willing to consider my vulnerabilities in response to her sharing her own. There were times that I startled my cat with sudden laughter. In fact, there were a couple of phrases that I enjoyed so much that I am certain they will flit through my mind (and perhaps out of my mouth) in the future.

However, there were moments when I felt disappointed in the informality of the writing. After some thought and consideration, I came to realize the reason. The book is about developing a relationship with the Gods, as such I expected a more formal writing style. Respect is something that is fundamental in the development of a meaningful relationship with the Gods. And I associate formal writing and speaking with that type of respect. Therefore, when picking up this book, I had some expectations, valid or not, about the level of formality and seriousness in the book’s written presentation.

Regardless, the language did not ultimately detract from experiencing Krasskova’s message. There are many gems in this book that are invaluable regardless of a person’s path or tradition. The book contains important discussions about shielding, cleansing, overcoming obstacles, and meaningful relationships with the Gods, all of which can be used by anyone. Her warning about potential spiritual trauma is another example of an excellent discussion, specifically for seekers approaching initiation. Even if the exact rituals and prayers do not fit with your specific path, the book offers they keys to developing a spiritual practice that leads to deeper connections.

There are elements of the book that I did not find particularly useful, simply because my path and focus differ from the author. For those readers not familiar with Heathenry, you may have to look up some words if you intend to follow the conversation. It’s another world of vocabulary. However, that shouldn’t discourage anyone from reading it. These places of disagreement and learning are great beginnings for further discussion and personal spiritual exploration.

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Devotional Polytheism: An Introduction, as well as numerous other publications by the author, can be found through Createspace.com and Amazon.com. More thoughts and writings from Galina Krasskova can be found on her blog Gangleri’s Grove, and on her radio podcast, Wyrd Ways Live on Blog Talk Radio.

Pagan Community Notes is a series focused on news originating from within the Pagan community. Reinforcing the idea that what happens to and within our organizations, groups, and events is news, and news-worthy. Our hope is that more individuals, especially those working within Pagan organizations, get into the habit of sharing their news with the world. So let’s get started!

On Jan. 21, the Pagan History Project announced its official launch on its public blog site. Organizers wrote, “It was a long time coming, with several false starts, usually hindered by finances and time.” Despite delays, they have pushed forward, and the project officially opened just in time for the 11th Conference for Current Pagan Studies.

Director Murtagh anDoile explained further, “Last year, 2014, was a record year for deaths in the wide Community. And, while this site’s purpose is not solely to commemorate those who have passed, it just brings forth the need to record our history, now, before we get too far from our primary sources. All Pagans are storytellers …Small moments and ideas that, planted in the fertile soil of the Modern Pagan movement, have gone on to change what was once a set of small spiritual communities into a growing social force.” Over time, the organizers will share details on how to get involved and how to share personal stories.

Holli S. Emore

For the third consecutive year, Holli Emore, director of Cherry Hill Seminary, has attended an interfaith celebration and meeting held by South Carolina’s Governor. Emore is the Pagan representative for the Interfaith Partners of South Carolina (IPSC), a state-wide advocacy group promoting interfaith dialog. Three years ago, Governor Nikki Haley declared January “South Carolina Interfaith Harmony Month.” The IPSC has been helping to facilitate actions or events surrounding that declaration.

A Nebraska-based Wiccan organization has set out to establish a new physical spiritual center. In December, the Order of the Red Grail began raising funds to build The Red Grail Spiritual Retreat Center. The initial plan, as it notes, is to purchase 5 or more acres “of woodland to define this sacred space.” They also hope to include a barn that can be used for “rituals, classes, feasts, weddings, and other community functions.”

Red Grail organizers believe that their current community-based work needs to evolve to meet contemporary needs. They noted that, over the past two decades, members have been performing hospital and prison ministry, volunteerism, community outreach education, military support and donating time and money to local charities. They added, “This [current] work is established and stable. However, progressing into the 21st century requires taking the next step – bridging differences by strengthening spiritual community among life-affirming pagans and non-pagans alike.”

Bloggers and Authors Sannion and Galina Krasskova announced that they will not be hosting another Polytheist Leadership Conference (PLC) in 2016 as previously announced. In a blog post on The House of Vines, they stated that their original objectives had been met as seen through the success of past conferences. They explained, “There are things our community needs even more than [the PLC], and that is where we will be putting our attention in 2015.”

Speaking of Polytheist conferences, the new Many Gods West conference opens its early registration on Feb. 1. The registration continues through July in tiered format.The conference will be held in Olympia, Washington from July 31 – Aug. 2.

For those interested in the work done at the American Academy of Religions’ yearly meeting, M. Macha Nightmare is posting detailed reports and stories based on her experience at this year’s event. Along with short personal notes and observations, she shares some of the information learned in various panels such as one called “Writers and Artists as Agents of Cultural Change” or “The Shifting Boundaries of the Secular, Spiritual, and Religious” At this time, there are only three published articles; however, she has promised more as time allows.

Modern Druidry takes center stage in a mainstream news article for The University Times, the student-run newspaper of Trinity College Dublin. Written by a non-Pagan writer, the lengthy article describes the writer’s journey exploring modern Druid culture and community in Ireland. She ends by saying, “Although not converted, I enjoyed the experience. If nothing else the Celtic symbols reminded me of a world that once existed and of which we are all descended from … Perhaps as a country we don’t need to look abroad for ways to progress but inwardly, at small groups like this who seek to revive something from our Pagan past that has long been lost.”

Pagan Community Notes is a series focused on news originating from within the Pagan community. Reinforcing the idea that what happens to and within our organizations, groups, and events is news, and news-worthy. Our hope is that more individuals, especially those working within Pagan organizations, get into the habit of sharing their news with the world. So let’s get started!

It has been an extremely exciting week for PEC-NYC. Between submitting hundreds of Pagan signatures to Governor Cuomo in support of wind power and the announcement of a state-wide ban on fracking, we are ecstatic. Today, we celebrate but tomorrow, we go back to work. There are pipelines to fight, an LNG port to stop, and a wind farm to build. We would like to thank all who signed, marched, rallied, and all who donated money, goods, and time to these causes. We look forward to further solidarity. We are far from finished.

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In Jan. 2015, a new organization will be launching called The Koinon. Its purpose will be to serve the greater Hellenic community, regardless of practice. As noted on its website, whether “you are a reconstructionist who holds rituals in ancient Greek or an Eclectic whose rituals include the Watchtowers, you have a place at our table.”

Organizer Conor Davis told The Wild Hunt that the group would have its 501c3 status by the summer 2015. In the meantime, organizers are building the plan, structure and other specifics. Davis said that anyone interested in joining the group or helping can either watch the website for updated information. or contact the organizers directly at thekoinon@gmail.com. Although not yet published, Davis sent us the group’s mission statement:

We the Koinon exist to serve the Theoi and the Hellenic community by providing Hellenists of all walks of life, worship methods, and personal practices a network of support and a place to belong as a people.

We believe in engaging our local communities through service, interfaith outreach and education, and through charity.

We believe in serving the larger Hellenic community through ongoing education and by providing a place of belonging.

We respect the inherent worth and dignity of every person and therefore reject all forms of racism, sexism, homophobia, ageism, and any other forms of discrimination.

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The Aquariuan Tabernacle Church will be hosting a public memorial for Pete Pathfinder Davis on Dec. 27 in Seattle Washington. The group said that this will be the second of three memorial services. The first was held on the ATC property in the group’s own sacred space on Nov. 8.

The third “will be held at their annual Spring Mysteries Festival over Easter weekend” in Fort Flagler, Washington. This upcoming memorial will be held at Seattle Unity Church, located at 200 Eighth Avenue North in downtown Seattle. All are welcome to attend.

The Pagan Federation – London has announced a new series of four seasonal workshops that will begin in January and run throughout the year. These workshops, to be held at the Atlantis Bookshop in London, are designed specifically for young people. As noted in the announcement, the workshops will have a “broad focus on a variety of Pagan traditions” and “will provide skills and ideas for young people, developing their spiritual path.” Contact PF London for details.

Arriving in mailboxes this week, just in time for the New Year, will be a new print publication “devoted to an exploration of spiritwork and polytheism from a variety of traditions, ancient and modern.” Edited by Galina Krasskova, Walking the Worlds will be published biannually at the solstices. According to the site, the journal will be “a professional quality, paper bound journal with attention to design and artistry” and each issue will center around a specific theme.The current issue focuses on “ancestors and hero cultus.” Krasskova told The Wild Hunt that the first edition will arrive in subscriber mailboxes by Jan. 1. Submission, subscription and other information are on the journal’s website.

For those who have enjoyed reading Phaedra Bonewits’ blog, she has returned. After a long two-year hiatus, Bonewits has published an entry entited “On Gifts, Friendship and Love.” In this timely and particularly moving story, she recalls her days celebrating the many happy holiday seasons with Isaac and the little touches that made it special. She shares memories from their last Yule together and the friendships that made that difficult season more magical. It is personal story of joy, friendship, loss, darkness and re-emergence.

In another entirely different blog post, Tim Titus reacts to news of potential changes in U.S.- Cuban relations. His personal experience with the Cuban culture have given him a deep appreciation for the country, its culture and people, which he pours into this article. Near the end, he writes, “Silence is just as damaging as violence. It tears apart a family it its own quiet, seemingly innocent way. It accomplishes nothing and is counterproductive to any relationship.The U.S. and Cuba have been sitting at the Table of Silence together for far too long.” Titus’ article is an excellent glimpse into a world most Americans have not been able to see.

Local Asheville, North Carolina news outlet Mountain Xpress ran a story about resident village witch Byron Ballard. In the article, Ballard talks about her own practice and beliefs, calling herself a “forensic folklorist.” She “excavates folk practices from older generations.” Ballard discusses her beloved mountain culture and laments the loss or “thinning” of the region’s traditions.

On Dec. 4, Crystal Blanton, a Wild Hunt columnist, author, Priestess and activist, issued a challenge to the Pagan community, as a whole, after noticing “the silence of the Pagan organizations in light of recent unrest.” She said, “This is an opportunity to stand up and support the people of color within the Pagan community … Tonight, I am saying to the Pagan community, I see you. The question is, do you SEE us?”

That single Facebook post was a catalyst for an avalanche of response from individuals, small groups and organizations across the nation. Over the past six days nearly 50 public statements and articles have appeared in blogs, websites and Facebook status updates, making this, quite possibly, a historic moment of unprecedented solidarity. Moreover, the responses aren’t limited to the so-called Pagan community. Responses have come from Heathen organizations and Polytheists, as well as a large variety of Pagans from a diversity of traditions.

“The response of many organizations and leaders over the last week has shown something we haven’t really seen before in our community; a willingness to speak up and speak out about the needs of Black people and ethnic minorities,” Crystal said, expressing her surprise.

Due to the number of reactions, it is impossible to share in detail each and every statement or article. It is even more difficult to encapsulate the grief, anger, frustrations, power, hope and even confusion expressed in many of these statements. A full list is included at the bottom. Of course, it is important to also remember that this list is not comprehensive. More statements and discussions are published every day.

Before Blanton issued her call-to-action, several Pagans had already made public statements on the #blacklivesmatter national protest campaign On Nov. 25, T.Thorn Coyle, who wrote an “Open Letter to White America.” In that statement, Coyle called for empathy and compassion, saying, “I pray that we remember: We are responsible for one another’s well-being.” On Nov. 29, Peter Dybing posted a photo of himself holding up sign that read, “White Privliege is real. Stay calm and listen.” Like Thorn, he was speaking to white Americans, asking them to stay silent and listen to those oppressed.

I have tried to take the advice of a friend who said one of the best things we could do, particularly those of us in a place of privilege, is to listen … I know sometimes I don’t want to, but its so important, particularly at this time. So I thank Peter Dybing for asking me and others to let people know that listening while keeping calm in uncomfortable situations is absolutely necessary at this time. Blessed be.

These statements came shortly after the Ferguson grand jury decision. However, after that announcement was made, other similar incidents made headlines, including the choking death of Eric Garner in New York City and the shooting death of Tamir Rice in Ohio. At that point, the tone of the public conversation changed from simply “stay silent” to “act and acknowledge.” Additionally, the messages, which were originally aimed predominately at white Pagans, also changed direction. This wake-up, so to speak, was expressed by Jenya T. Beachy, who wrote in a blog post, “I’ve fallen prey to the ‘nothing is right to say so say nothing’ theme.”

Crystal Blanton [Courtesy Photo]

After Blanton’s facebook post, most of the first responses came from the blogging world. Similar to Beachy, the writers opened up discussions of the issues, as each of them personally grappled with the reality of the national crisis. Not all of these posts were specifically in response to Blanton’s challenge, but all deal with the situation head-on. Polytheist blogger Galina Krasskova discusses her obligation, and that of other white citizens, to speak out. Drawing from her religious practice, she wrote that we have an “ancestral obligation to take a stand against racism.”

Some of the topics raised within these varied articles include white privliege (e.g., Tim Titus and Anomalous Thracian), how it all relates to Paganism (e.g., Jason Mankey and Shauna Aura Knight), and the need for decisive action (e.g., Peter Dybing). Some bloggers, like Tom Swiss at The Zen Pagan, also incorporate a discussion of spirituality. Swiss wrote, “If you’re not outraged by all this, you’re not paying attention.” He goes on to say, “Buddhism realizes the place of wrath, and assigns significant deities to its proper function — the “wrathful deities.”

Some of these statements were specifically meant as calls-to-action in support of the public protests around the nation. The Coru Cathubodua Priesthood used powerful language saying, in part:

We are angry … We want justice … We who are the priesthood and war band dedicated to the Morrigan stand and take our place in the streets as allies to justice.”

While they used strong language in their call to action, the Priesthood also said, “We have hope.”

Similar to the Priesthood, Free Cascadia Witchcamp organizers used potent language saying, “We will not be complicit through silence.” They added, “We grieve the irretrievable loss of integrity for all those who participate in, and uphold structural opppression, and we grieve the tragedy of those impacted by it.”

Not everyone used forceful words in their calls for action. The Covenant of Unitarian Universalist Pagans (CUUPS) asked its membership and friends to “act as partners in the work to create more justice in our broader communities.” They added, “None of us can be truly safe or free when some lives have value and others don’t.” Other similar calls to action, both strongly worded or not, came from Bone & Briar in Pennsylvania, Solar Cross in California, CAYA coven, Patrick McCollum, Cherry Hill Seminary, and others.

Some goups focused their words on recognition and awareness. These statements were in direct response to Blanton’s statement “Do you see us?” In these public expressions, organizations and groups acknowledged bearing witness to injustice and are essentially saying, “We see you.”

This was well-expressed on Polytheist.com, where representatives stated, “We see the harm. We see the fear and the hatred. We see the injustice … Together, we stand for something better.” Circle of Ancestral Magic, Blanton’s own coven, wrote, “We say this most of all to the people most affected by these atrocities. We see you. We hear you, and honor your lived experiences.” Other similar treatments were made by groups such as Vanic Conspiracy and Immanion Press.

Circle Sanctuary and the Lady Liberty League are committed to working for a world with freedom, equality, liberty and justice for all, and where people can live in harmony with one another and with the greater circle of nature of which we are all a part. It is our hope that this solution-focused Pagan community conversation can enhance awareness, inspire considerate communications and encourage effective, collaborative actions to help manifest racial equality

Several organizations, due to internal processes and the distance between its board members, were unable to issue their statements in time for publication, but told The Wild Hunt that they were currently working on words. These organizations included The Assembly of the Sacred Wheel, The Officers of Avalon and The Troth.

I wish I could say that these acts of violence, racism, aggression, and brutality on black bodies were rare, but unfortunately, they are not. These experiences are the lived reality for a vast majority of People of Color. While it is very touching to see the outpouring of support, discussion and commitments, I see this as just the beginning of a first step. As witches, Pagans, magicians, conjurers, and clergy we are mandated to transform the world as we transform ourselves. It’s time to awaken to the ramifications and reality of power, privilege and oppression in our circles, and communities.

Turning back to Blanton, we asked what she thought of this flurry of reaction to her Facebook comment, as well as the opening up of conversations and the calls to action. She said, with a hopeful tone, “I am so humbled to see such clear, fast and strong responses and it renews my hope that we might be able to actually do something together with that energy in our community.”

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The following is a list of the public (only) statements, posts and articles that were issued since Dec. 4 and referenced above. This is not an exhaustive list and more statements will undoubtedly surface over the days to come.

Many modern Pagans and Heathens shy away from — or are downright horrified by — the idea of animal sacrifice. Arguments against the practice generally come from a place of concern for the animals involved, or a fear that it would result in an “othering” by mainstream society. On the other hand, the sacrificial priests say that the practice is rooted in compassion and community, and that criticisms of their work reveal a fundamental disconnect with the food system, and perhaps a smoldering of racism as well.

In recent weeks, a debate has heated up around this topic. It is clear that the very idea of killing animals in a sacred ritual evokes strong emotions among proponents and opponents alike, which can obscure the arguments and factual details as well as the religious reasons for carrying it out. Today we take a closer look at this difficult topic.

Technical details of sacrifice

Anomalous Thracian

. . . under optimum (e.g. correct, humane) circumstances of animal sacrifice, the animal has been raised in small farming set-ups (rather than industrial meat factories), handled by people it is familiar with interpersonally who regard them with respect and dignity from the start, and in the time leading up to the ritual, treated as living kings. A distressed animal, which is the standard state of industrial slaughter, is literally unfit for most sacrificial rites: the calmness and comfort of the animals is the primary logistical concern. — Anomalous Thracian

Trained as a sacrificial priest, Thracian argues that modern standards of sacrifice demand specialists who understand how to end life without suffering. As in the Kosher method of animal slaughter, the throat must be cut with a single stoke that slices through the arteries, veins, esophagus and trachea, but leaves the spinal cord intact. The reason for this precision was explained by another sacrificial priest, Tēlemakhos Night. He said:

A single cut is made at the neck, severing all vitals instantly, without compromising the central-nervous-system (the spine and neck bones). By leaving the CNS intact, the animal’s natural and biologically programmed response kicks in, which settles the animal into a state of euphoria and death, rather than agitation or panic. (Severing the CNS prevents necessary full-body signals, including hormonal release signals, from being delivered.)

Such exactness in the act was also stressed by Galina Krasskova, a Heathen priestess trained in sacrifice, who said:

Galina Krasskova

. . . the animal is carefully chosen. It is cared for, pampered, fed well, and on the day of the sacrifice decorated, soothed, and kept calm. When the sacrifice is made, it is done with a scalpel-sharp blade and a clean, quick cut. Compassion is not what I look for in a sacrificial priest. I look for training and skill. Having the proper skill guarantees that the animal will not suffer, whereas if one approaches the act of sacrifice awash in strong emotion there’s actually a greater likelihood that a mistake will be made, the priest will hesitate, and as a result the animal will have pain.

The idea that an animal that has suffered physically or psychically is unsuitable for sacrifice may be a modern convention. Did the ancient practice of drowning horses as a sacrifice to Poseidon take into consideration the feelings of the animal? Did those people have the same 21st-century understanding of anatomy?

While a portion of the animal itself is often part of the offering, usually the bulk of the meat is consumed, a tradition which is described by Australian Hellenic polytheist Markos Gage:

In Greece when these sacrifices happened people would had been used to life and death. As a community they raised the beasts themselves, they saw them born, they fed them, treated them when ill, they killed them, they ate them. There was an intimacy that only livestock farmers know today. We live in a time of decadence where our guilt for killing an animal is non-existent because the creatures are slaughtered somewhere else and we see their meat as nothing but a product.

Many who support sacrifice see the disconnect from where our meat comes as being the driving force in the pushback against the practice this rite. Conor O’Bryan Warren, in a column on Polytheist.com, speaks of growing up in an agricultural family, and how his view of the killing of animals differed greatly from many of his college classmates:

Most of the people in the class are inculturated with a Western Protestant worldview which sees the exploitation and torture of animals for profit (and thus a cog in the machine of Corporate Capitalism) as being completely acceptable but which views their sacrifice for religious purposes as being terribly barbaric and backwards.

Rev. Kirk Thomas

The Druid organization Ár nDríaocht Féin does not permit any form of blood sacrifice in public rituals. Archdruid Kirk Thomas said that it’s fraught with problems for the inexperienced practitioner and from a public relations standpoint.

The reasons are many. One is it would be bad public relations — most people are more than happy to eat meat slaughtered in abattoirs in inhumane ways as long as it’s cheap and they don’t have to witness the killings. But to kill an animal in front of them would bring the horror of violent death far too close for comfort. Also, none of us are trained in the art of killing an animal in a painless and humane way. In the end we’d probably end up with a bloody mess.

However, we don’t regulate non-public rites. We actively discourage animal sacrifice but should some member own a farm and be trained in the slaughter of his or her own herds, then who are we to stop them from praying over their animals before dispatching them? Personally, I’d rather the poor creatures be commended to the Gods before their deaths than not, with forgiveness asked and, hopefully, given.

The traditions which include sacrifice vary widely, crossing racial, ethnic, and religious lines. While there are sacrificial practices in all of the three major branches of Abrahamic religion, discussing them could distract from understanding the Pagan context. That includes sacrifice as it is understood in polytheist and African traditional religions, both of which categories have some participants who identify as Pagan. Confining the discussion in this way still results in a huge diversity of sacred practices, but clear similarities emerge.

Consent seems to be universal among these religions, and it must be obtained from the participants, the deities, and the animals involved. No one should participate in animal sacrifice if it makes them uncomfortable or violates taboos. This act is also not performed simply to do it; divination is generally used to confirm that a particular deity wants such an offering in the first place. Divination is also one of the ways that the consent of the animal is established. Although, an experienced priest may also observe the animal’s body language and ascertain the emotional state of the creature.

Lilith Dorsey

While sacrificed animals are often offered in part (or, in some cases, entirely) to the god or gods in question, that is not the only reason these rites are performed. This is a detail touched on by Lilith Dorsey, author of the blog Voodoo Universe, when she spoke to us for this story:

I understand that this is a very difficult topic for many, and is obviously one that I could speak about for volumes. Let me start by saying I am an anthropologist, filmmaker and author in addition to being an initiated practitioner of Haitian Vodou and La Regla Lucumi (more mistakenly known as Santeria), both of which include animal sacrifice as part of their rites.

Sacrifice is performed for annual feasts and also to heal individual issues.The way I explain it to people is that if you went to a medical doctor and was told that in order to save the life of a loved one you needed to give them medicine that came from a chicken gizzard, would you do it? If you would offer up the human life refusing on moral grounds, then my hat is off to you.There are several African Traditional Religious houses you can join that do not practice sacrifice of animals. Most people would choose their daughter, their father, or their true love over a chicken, and then the issue really comes to light, which is one of faith.This is a spiritual prescription, you can choose to take it or not. People put much more faith in modern medicine than they do in “scary” (meaning unknown and stereotyped) magicks that may, in reality, be much more effective.This is just one reason we perform these sacrifices, to heal. Another reason is for feasts where the ritual animals are very often eaten, which seems to quell a lot of peoples’ fears. For practitioners, myself included, the animals for ceremony are just what the Orisha or Loa (divine forces) eat. The same way lions are fed steak, the energies call for this type of offering.This is substantiated by time, tradition, divination, and success rate. People who perform these sacrifices are also highly trained, both in the spiritual art and practical design of carrying out these sacred rites.The implementation in most cases is much more humane than your friendly neighborhood slaughterhouse.

While the ADF does not advocate for the practice, Archdruid Thomas is familiar with its place in religious observance:

If we look at the ancients, we see that the sacrifice was seen in a variety of ways, such as the shared meal and as a form of reciprocity. In the shared meal we are sharing our food with the Gods, and this brings about the sense of community. And for animal sacrifices then, it was the chance for a great barbecue. According to Walter Burkert, in ancient Greece the only animal protein available for most people was from the meat of the sacrifice. Even today we often refer to our holidays as ‘feasts’. This is where that comes from.

Jason Mankey

But even as some find the practice of sacrifice life-affirming, it’s a clear violation of what other Pagans feel is expected of them by their gods. That’s where Jason Mankey is on the issue.

As a Wiccan I do not practice animal sacrifice, nor would I ever consider such a thing. In the Charge of the Goddess, it’s all spelled out pretty clearly: ‘Nor do I demand sacrifice, for behold I am the Mother of All Living, and my love is poured out upon the earth.’ If the Lady demanded sacrifice She would have said so, instead she said it was not required. If it was good enough for Gerald and Doreen then it’s good enough for me.

In addition to my Wiccan practice, I also participate in Hellenic Ritual from time to time.The Ancient Greeks sacrificed animals, like most ancient pagans, and they did so with reverence towards the gods and with a sense of practicality. People often sacrificed to the Greek gods in order to get a good meat dinner, and it was also rare (the practice, not how they cooked the meat). People were far more likely to leave the god Pan honey cakes and wine than they were to sacrifice a goat in his honor.

Should people be free to practice animal sacrifice in 2014? Of course. Eating and hunting are both legal practices, and there is a long tradition of animal sacrifice within many different pagan traditions. As long as the animals in question are being slaughtered humanely and their meat is being eaten, I don’t personally have a problem with it. In addition, if people are sacrificing animals, I hope it’s from a real place of devotion and not simply to ‘prove a point.’ If everyone’s intentions are honorable, I don’t think it’s my place to tell people what is ‘right’ and ‘wrong.’ To some degree we’ve all got to figure that out for ourselves.

Legal and cultural context

In the United States, the Supreme Court ruled that animal sacrifice is legal in the landmark decision of Church of Lukumi Babalu Aye v. City of Hialeah, in which decision Justice Anthony Kennedy stated that “religious beliefs need not be acceptable, logical, consistent or comprehensible to others in order to merit First Amendment protection.”

Animal sacrifice boils down to ego. Our human egos want us to think that taking a life in our own hands will impress our gods and show them that we’re willing to do big things to appease them. But we must get over ourselves. Animal sacrifice serves only to tell our minds that we’re more important than the majority of other living beings who we share this planet with.

Sannion

Sannion is a Hellenic polytheist who, while is does not perform these rites himself, is an outspoken champion of the practice. He questions the notion that animal sacrifice is less ethical than consuming supermarket meat, or even a vegan lifestyle:

Unless you get all of your meat from local-sourced, free-range, organic farms who practice ethical slaughter you’ve got no room to object. Animals are tortured, raised in filth and never permitted to move about, pumped full of dangerous chemicals and antibiotics, shipped ridiculously long distances so that their meat can end up at your neighborhood supermarket or fast food chain. How is that preferable to what we’re doing? And if you’re a vegetarian or vegan, you do realize that you’re still responsible for the taking of life, right? Life that science is increasingly coming to recognize as sentient and capable of suffering. All you’re doing is prioritizing one form of life over another — a form of life, by the way, that unlike all other forms of life derives its nutrients from sun, soil and water, and therefore causes no harm to other living creatures. If you’re strictly approaching this from an ethical position, plants are the most innocent things on this planet and so should be spared from predation.

Anomalous Thracian was willing to tackle the question of perception in the overculture:

Whether a person supports or is uncomfortable with animal sacrifice, none of us wants to see the evangelical right come with pitchforks. I guarantee that in the list of ways to strategical prevent this, coming after our own with pitchforks is not a suitable answer.

If anyone on any side of this issue is serious about wanting to see peaceful, progressive, enlightened resolution take place, the issue needs to be framed as it is: a topic of prejudice against certain lawful and protected practices, which is definable as religious intolerance and discrimination. It is never acceptable to attempt to pathologize people whose cultures or religions call for the ethical slaughter and sanctification of animals. Instead we should as a movement be examining the pathology of intolerance, prejudice, and panic.

I have heard the argument made that reconstructionist Polytheists who engage in ritual animal sacrifice are problematic, while those who are part of African Diasporic or Derived Traditions and African Traditional Religions get a ‘pass,’ as though somehow letting us ‘off the hook’ for our practice of animal sacrifice makes the speaker ‘enlightened’ or more ‘understanding’ of traditional religions.These kinds of arguments are racist and offensive. It is as though you are saying to us,’European traditions, and the (mostly) white people who practice them, should know better –- Europeans are supposed to be more enlightened.Traditions primarily being practiced by African, African American, and Latino folks can get a pass because we already know those folks are unenlightened savages.’ This is far more offensive than if you simply condemned the practice of animal sacrifice across the board.This may not be what you mean, but this is what we hear when you say it.

While animal sacrifice is legal and, in modern America, generally more humane than industrial slaughter, it evokes strong reactions in many Pagans and Heathens. We may never agree on whether or not animal sacrifice has a place in religious practice. However, the dialogue is opening up, as individuals carefully examine their own feelings toward sacrifice within their own belief structures and within their relationships with the gods.

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On September 29, the Interfaith Network of the United Kingdom (IFN UK) admitted both The Druid Network (TDN) and The Pagan Federation (PF) into its organization as members. Previously, both Pagan groups were denied membership because they did not represent “one of the big nine faiths.” According to The Druid Network, “This refusal resulted in TDN becoming involved in dialogue with IFN, with a view to reviewing their membership policy to become both more inclusive and to remove any suggestion of discrimination against minority faiths.”

The Pagan Federation and others were also involved in the talks, which eventually led to a presentation before the House of Lords. TDN says, “The eminent human rights lawyer, John Halford, from Bindmans LLP publicly issued a legal opinion for the event.” After that official meeting, IFN began a “strategic review” of its membership policy that has resulted in revised criteria by which both the PF and TDN are eligible. Additionally, Rev. Prudence Jones of PF will be serving on IFN’s executive committee. She marks the first Pagan to hold such a position within that organization. TDN says:

This is an historic achievement on many levels, it is the fruition of the work of many people seeking to find resolution within conflict, those people coming from many diverse backgrounds, professions and faiths. The Druid Network extends its appreciation and thanks to all who helped bring about this momentous.

The 11th Conference on Current Pagan Studies will be held January 24-25, 2015 in Claremont, California at Claremont Graduate University. This year’s theme is “Fecundity and the Richness of the Dark.” Conference organizers explain, “Monotheistic notions over the past two millennia have separated and polarized our manner of being in the world into realms of light and darkness, positive and negative, holy and desacralized, valued and devalued. Polytheists, Pagans, animists, et al view differently the interplay of light and dark, and seek to revalue, re-sacralize, and retrieve the dark. How do we interpret the Darkness?”

This year’s keynote speakers will be Viviane Crowley and Orion Foxwood. The deadline for submissions is now October 15. They say, “We are looking for papers from all disciplines. A community needs artists, teachers, scientists, healers, historians, philosophers, educators, thinkers, activists, etc.”

The Minneapolis Collective of Pagan Artists (MCPA) is holding its debut exhibition at the Stevens Square Center for the Arts from Oct 25 – Nov 15, 2014. The public exhibition is titled, “Doorways to the Underworld” and will feature Ali Beyer (Artemis Namaste), Anne Marie Forrester (Helga Hedgewalker), Paul Rucker, and Roger Williamson. MCPA says, “In this exhibit, Halloween is explored through the eyes of those who experience the season as a profound time to commune with the ancestors and the spirit world. For these artists, the work is an extension of their spirituality, allowing a glimpse into what is often an unseen tradition.” The opening reception includes a dance performance by Alana Mari and live music by Comets Ov Cupid.

A new school of magic will be opening its doors on October 31. Ars Viarum Magicarum: A Magical Conservatory is advertised as a non-denominational learning center for magical practices.”Our curriculum is divided among five spheres and includes fascinating and engaging subjects taught by an experienced faculty who value the teaching of “real magic.” Our school emphasizes the use of ethical practices and the formation of collaborative, intentional community.”